Journal of Contemporary Research on Islamic Revolution
Volume:2 Issue: 4, Spring 2020

The Islamic Republic of Iran, as an Islamic and independent country on the original ideology of Islam, announced freedom of political parties within the Constitution (Act, 26). After the Islamic Revolution victory in 1979, two main political fronts formed, "Principlism Front and Reformism Front." Reformism seems a challenging issue to the Iranian nation as it may appear adopted on the Western ideology. The present study aimed to remove any ambiguity on this issue to help politicians, scholars, and ordinary people. To this aim, the following question should answer: what are Ayatollah Khamenei's criteria for Reformism in Iran? Moreover, the research hypothesis was that Ayatollah Khamenei approves of Reformism in Iran based on some defined criteria. For the analysis, the political thoughts of Ayatollah Khamenei were recorded as written texts which contained the word Reformism and selected and obtained from the following official Website. The collected documents analyzed through Discourse Analysis to elicit and specify the criteria for Reformism in Iran. The results indicated that: Reformism is essential and required, and has to implement in the country; Reformism should be value directed and comply with principles of Islam and the Revolution; the exact definition of Reformism is needed to specify the goals; the Reformism should be organized and controlled from a powerful and aware center according to Constitution foundation; comprehensiveness and concordance, reforms have to implement in all areas in the society synchronically; a tolerable and influential center should control the Reformism to avoid immethodically, and the structure of the Constitution has to protect in Reformism issues.

The Islamic Republic of Iran, as an Islamic and independent country on the original ideology of Islam, announced freedom of political parties within the Constitution (Act, 26). After the Islamic Revolution victory in 1979, two main political fronts formed, "Principlism Front and Reformism Front." Reformism seems a challenging issue to the Iranian nation as it may appear adopted on the Western ideology. The present study aimed to remove any ambiguity on this issue to help politicians, scholars, and ordinary people. To this aim, the following question should answer: what are Ayatollah Khamenei's criteria for Reformism in Iran? Moreover, the research hypothesis was that Ayatollah Khamenei approves of Reformism in Iran based on some defined criteria. For the analysis, the political thoughts of Ayatollah Khamenei were recorded as written texts which contained the word Reformism and selected and obtained from the following official Website. The collected documents analyzed through Discourse Analysis to elicit and specify the criteria for Reformism in Iran. The results indicated that: Reformism is essential and required, and has to implement in the country; Reformism should be value directed and comply with principles of Islam and the Revolution; the exact definition of Reformism is needed to specify the goals; the Reformism should be organized and controlled from a powerful and aware center according to Constitution foundation; comprehensiveness and concordance, reforms have to implement in all areas in the society synchronically; a tolerable and influential center should control the Reformism to avoid immethodically, and the structure of the Constitution has to protect in Reformism issues.

Humanism in modern western civilization is a fundamental idea. Underlying root, perhaps, in contradiction of the contemporary West with the Iran Islamic Revolution hidden in the humanistic nature of modernity, since the modern west pivotal view in all dimensions of life is humanistic, and human-like rather than God-oriented one. To this aim, a critical method used. Humanism has two meanings: first, the humans’ rights, kept and their dignity and then, attach prime importance to humans on all grounds. Based on the first, it reduces the possibility of humanism criticism and will display only as an indisputable fact in the past and the present. Humanism term employment of the outside its life domain, along with appendixes such as Islamic, etc. is unnecessary and even forged and incorrect. Concerning the second interpretation, humanism can cultivate from two aspects. First, from the viewpoint of intra thought school and then, from the perspective of inter thought school. Fundamental self-contradiction (either in theory dimension or in practice dimension), is the most basic fault that has made the human-oriented thought school facing crises. The unjust extension of humanism to the outside of its life forms the most basic inter critique of thought school.

Foundation and management of the newly established Islamic Republic of Iran system based on Imam Khomeini’s intellectual bases, including God-centeredness, obligation- centeredness attitudes, and association of religiosity and politics, gave rise to the formation of a specific model on the lofty religion of Islam by him. In Imam’s view, Islam does not ignore anything, and jurisprudence is the real and complete theory for the management of human and society from the cradle to the grave. On this basis, jurisprudence has useful and practical functions, which, due to its divine inspiration roots, holds power to detect the expedition and interest of the nation. In this way, in Imam’s practical stances during and after the formation of the Islamic government, the creation of political structures proportional to the Islamic commandments to supply the interests of the society is observed. In this writing, the experience of the managerial first decade in the establishment of the Islamic Republic of Iran period. It is possible to pose four indicators for Imam Khomeini’s political action including "giving shape to the political organization of the government," "compilation of the Constitution," "orientation and leadership of the holy defense" and "establishment of the Expediency Discernment Council" which shows the Islamic Republic Founder’s politics in the domestic arena.

The primary basis of the Islamic Republic of Iran's system is the absolute Vilayat-e Faqih, one of the essential concepts in Shiite jurisprudence. Vali-e Faqih cannot solve modern problems and problems of contemporary society only with primary and secondary commands. Instead, using the element of expediency, governmental rule, the law of essential and more important, and the consideration of time and place, can solve emerging problems. The present study aimed to explain the impact of time and place on contraction and expansion of the empowerment of the Islamic ruler’s authority and propose new theoretical researching the use of absolute Vilayat-e Faqih for facilitating community affairs. To this aim, the role of time and place in ijtihad, commands, the emergence of new topics, discovering new investigating the effect of time and place on contraction and expansion of the authority of the Islamic Ruler.

Over the past four decades, Hezbollah has thrived in achieving widespread political and military success in Lebanon. All this while the group has been under constant external pressure as well as internal conspiracies to weaken it. The main question that comes to mind is, ‘how was Hezbollah able to overcome these problems? And what is the role of the Islamic Republic of Iran in this regard? The research hypothesis emphasizes Hezbollah’s strengthening of its soft power as well as the impact of the Islamic Revolution's pattern on the successes of Hezbollah. The result, with the descriptive-analytical method, shows that Lebanon’s Hezbollah relies on the concepts of divine grace and help, the culture of resistance, jihad, and martyrdom, the spiritual position of the Leadership and the principle of The guardianship of the Islamic jurist (Velayat-e Faqih), courage and resilience against foreign enemies, Acting to serve the deprived areas, and the proper use of media, which joined together have strengthened Hezbollah’s soft power. Accordingly, Hezbollah's soft power has continuously reproduced, and along with its hard power, it has become a factor that contributes to Hezbollah’s admiration. That is why much of the West's efforts, after failing to disarm Hezbollah, have been to defeat and silent its soft power.